Actualization rests on the following basic principles: Actualization is possible because the richness of meaning contained in the biblical text gives it a value for all time and all cultures (cf. Is. 40:8; 66:18-21; Mt. 28: 19-20). The biblical message can at the same time both relativize and enrich the value systems and norms of behavior of each generation.

Actualization is necessary because, although their message is of lasting value, the biblical texts have been composed with respect to circumstances of the past and in language conditioned by a variety of times and seasons. To reveal their significance for men and women of today, it is necessary to apply their message to contemporary circumstances and to express it in language adapted to the present time. This presupposes a hermeneutical endeavor, the aim of which is to go beyond the historical conditioning so as to determine the essential points of the message.

The work of actualization should always be conscious of the complex relationships that exist in the Christian Bible between the two testaments, since the New Testament presents itself, at one and the same time, as both the fulfillment and the surpassing of the Old. Actualization takes place in line with the dynamic unity thus established.

It is the living tradition of the community of faith that stimulates the task of actualization. This community places itself in explicit continuity with the communities which gave rise to Scripture and which preserved and handed it on.

In the process of actualization, tradition plays a double role: On the one hand, it provides protection against deviant interpretations; on the other hand, it ensures the transmission of the original dynamism.

Actualization, therefore, cannot mean manipulation of the text. It is not a matter of projecting novel opinions or ideologies upon the biblical writings, but of sincerely seeking to discover what the text has to say at the present time. The text of the Bible has authority over the Christian church at all times, and, although centuries have passed since the time of its composition, the text retains its role of privileged guide not open to manipulation. The magisterium of the church "is not above the word of God, but serves it, teaching only what has been handed on, by divine commission, with the help of the Holy Spirit, the church listens to the text with love, watches over it in holiness and explains it faithfully" (Dei Verbum, 10).

Based on these principles, various methods of actualization are available.

Actualization, already practiced within the Bible itself, was continued in the Jewish tradition through procedures found in the Targums and Midrashim: searching for parallel passages (gezerah shawah), modification in the reading of the text ('al tiqrey), appropriation of a second meaning (tartey mishma'), etc.

In their turn, the fathers of the church made use of typology and allegory in order to actualize the biblical text in a manner appropriate to the situation of Christians of their time.

Modern attempts at actualization should keep in mind both changes in ways of thinking and the progress made in interpretative method.

Actualization presupposes a correct exegesis of the text, part of which is the determining of its literal sense. Persons engaged in the work of actualization who do not themselves have training in exegetical procedures should have recourse to good introductions to Scripture, this will ensure that their interpretation proceeds in the right direction.

The most sure and promising method for arriving at a successful actualization is the interpretation of Scripture by Scripture, especially in the case of the texts of the Old Testament which have been reread in the Old Testament itself (e.g., the manna of Exodus 16 in Wisdom 16:20-29) and/or in the New Testament (Jn.6). The actualization of a biblical text in Christian life will proceed correctly only in relation to the mystery of Christ and of the church. It would be inappropriate, for example, to propose to Christians as models of a struggle for liberation episodes drawn solely from the Old Testament (Exodus, 1-2 Maccabees).

Based upon various forms of the philosophy of hermeneutics, the task of interpretation involves, accordingly, three steps: 1. to hear the word from within one's own concrete situation; 2. to identify the aspects of the present situation highlighted or put in question by the biblical text; 3. to draw from the fullness of meaning contained in the biblical text those elements capable of advancing the present situation in a way that is productive and consonant with the saving will of God in Christ.

By virtue of actualization, the Bible can shed light upon many current issues: for example, the question of various forms of ministry, the sense of the church as communion, the preferential option for the poor, liberation theology, the situation of women. Actualization can also attend to values of which the modern world is more and more conscious, such as the rights of the human person, the protection of human life, the preservation of nature, the longing for world peace.

So as to remain in agreement with the saving truth expressed in the Bible, the process of actualization should keep within certain limits and be careful not to take wrong directions.

While every reading of the Bible is necessarily selective, care should be taken to avoid tendentious interpretations, that is, readings which, instead of being docile to the text make use of it only for their own narrow purposes (as is the case in the actualization practiced by certain sects, for example Jehovah's Witnesses).

Actualization loses all validity if it is grounded in theoretical principles which are at variance with the fundamental orientations of the biblical text, as, for example, a rationalism which is opposed to faith or an atheistic materialism.

Clearly to be rejected also is every attempt at actualization set in a direction contrary to evangelical justice and charity, such as, for example, the use of the Bible to justify racial segregation, anti-Semitism or sexism whether on the part of men or of women. Particular attention is necessary, according to the spirit of the Second Vatican Council (Nostra Aetate, 4), to avoid absolutely any actualization of certain texts of the New Testament which could provoke or reinforce unfavorable attitudes to the Jewish people. The tragic events of the past must, on the contrary, impel all to keep unceasingly in mind that, according to the New Testament, the Jews remain "beloved" of God, "since the gifts and calling of God are irrevocable" (Rom. 11:28-29).

False paths will be avoided if actualization of the biblical message begins with a correct interpretation of the text and continues within the stream of the living tradition, under the guidance of the church's magisterium.

In any case, the risk of error does not constitute a valid objection against performing what is a necessary task: that of bringing the message of the Bible to the ears and hearts of people of our own time.